(2.) It prepares us for heaven ; thither is the tendency of the new nature, 2 Peter i. 4 ; 1 John v. 4, ' Whatsoever is born of God overcometh the world : ' it moveth us to mind, love, and seek after lieavenly things. This grace came from heaven, and there it is per- fected.
2. There is another principle of corrupted nature remaining in us, which is sometimes called ' flesh,' as before; sometimes 'the old man,' E])h. iv. 22 ; ' Sin that dwelleth in us,' Horn. vii. 17 ; ' The body of
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sin,' Ptom. vi. G ; ' The law of the members warring against the law of the mind,' Kom. vii. 23.
By this principle they are inclined to that which is evil. This principle also may be known : —
[1.] By the manner how it was derived to us.
[2. By its tendency and operations.
[1.] The manner how it was derived to us, from Adam in his apostasy, and as fallen from his chief good and last end, John iii. 6. AV'hen man fell from God, he fell to himself. The temptation was, ' Ye shall be as gods,' Gen. iii. 5. He would set up self as a god. And what was that self which man sought to idolise, but himself rather considered as a body than as a soul ? And, therefore, when God sought to reduce man, where lay the difficulty ? That text will inform you, Gen. vi. 3, ' My Spirit shall not always strive with man, for that he is also flesh;' that is, sunk or lost in flesh, altogether wedded to the interests of the bodily life.
[2.] By its tendency and influence it prompts us to do those things which are most acceptable to sense, or agreeable to our worldly and carnal ends. The flesh operateth several ways, according to men's callings, occasions, or constitutions, Isa, liii. 6 ; 1 John ii. 16. As every soil beareth such weeds as are most suitable to the nature and quality of the ground, so some are enslaved by this, some by that par- ticular sin, yet all of them alike opposite to God. Diflerences there are as to the choice of their way wherein they please the flesh, some in a more gross, some in a more cleanly manner, yet they all walk in the lust of the flesh, following inbred corruption as their guide, or obey it either in a way of worldliness, ambition, or sensuality. Some ways are more blameless before the world, because they less deservei a worldly interest ; some are so prodigiously wicked that they cause a horror even in mankind though degenerated. Now, after conversion some of our former sins cripple us, and we halt of the old maim still ; and it is not enough to stop one gap while corruption runneth out at many more, but we must make conscience of not ' fulfilling the lusts of the flesh' in any kind. Well, now, I have showed you the two prin- ciples which are in a Christian, that we may have a sense of our imbecility, and that we are but regenerated in part.
II. I will prove to you that there is a liberty in a Christian of walking according to each principle, either the Spirit or the flesh.
1. That the Christian hath liberty of walking according to the Spirit is out of question, ' for where the Spirit of the Lord is, there is liberty,' 2 Cor. iii. 17. Surely the Spirit of Christ can free us, and doth free us, from the bondage of corruption : Rom. viii. 2, ' The law of the Spirit of life in Christ hath freed me from the law of sin and death,' otherwise there would be no distinction between nature and grace. If we should be still shackled and manacled by our lusts, and be as unable to pursue our last end as we were before, if there were no inclination to God and heavenly things, what have they gotten by grace ? and therefore, though we are still weak, yet we have the gift of the Spirit to free us from sin. The force and efficacy of the new nature appeareth in three things — scire, velle, posse ; in know- ing our duty, and willing, and purposing, and doing our duty, suitable
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288 THE ELEVENTH SErvMON. [GaL. V. 16-
to the three facuUies of rann — his understanding, will, and vital power. So the spirit received from Christ, 2 Tim. i. 7, is ' a spirit of power, love, and a sound mind.'
[1.] For scire. The new nature partly consists in the internal light of the mind, by which we understand the things of God revealed ill the scriptures concerning our duties and privileges, and so * the unction' is said to ' teach us all things,' 1 John ii. 20 ; that is, all things which belong to our necessary duty and happiness. God's chiltlren in necessary things have a good understanding, or, as it is Siiid, Isa. xi. 3, they are ' quick of understanding in the fear of the Lord.' By this it doth warn us of our danger, mind us of our duty upon all occasions.